Forwarded from Words of the Buddha
It is important to remember that knowing and the object arise simultaneously. You cannot separate consciousness from the object. But it is possible to distinguish the two processes, to see that the flow of objects is one process and the flow of consciousness is another. They are happening simultaneously, with two different functions. Do not try to pinpoint the consciousness, to precisely define it or limit it. It is a very subtle, immaterial object. But with a relaxed mind, we can begin to sense the process of consciousness. Because it is so subtle an object, it will force the mind to be very attentive. It is impossible to experience clearly if the mind is lax or lazy.
Sometimes in sitting you might turn the attention to the knowing. The breath experienced as the in-out or rising-falling is a material process only. The knowing of it is the mind, consciousness. When you are silent and centered, turn the mindfulness toward the “knowing.” Don’t strain to find it or try to locate it somewhere in the body. Simply be aware in an easy way of the knowing process going on.
One of the factors of enlightenment is investigation of the dharma, which means that investigative quality of the mind which examines, which explores just how the elements of the mind work. Don’t be afraid to use the mind in that way, to investigate. But not with words, not with thoughts, not with concepts. Try to get a feel, a sense of the process of consciousness happening together with the object. This experience brings freedom from identification with the observer. Insight comes from the realization that observation is going on without an observer, witnessing without a witness.
From The Experience of Insight by Joseph Goldstein.
===
Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His books include A Heart Full of Peace, One Dharma: The Emerging Western Buddhism, and Mindfulness: A Practical Guide to Awakening.
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Sometimes in sitting you might turn the attention to the knowing. The breath experienced as the in-out or rising-falling is a material process only. The knowing of it is the mind, consciousness. When you are silent and centered, turn the mindfulness toward the “knowing.” Don’t strain to find it or try to locate it somewhere in the body. Simply be aware in an easy way of the knowing process going on.
One of the factors of enlightenment is investigation of the dharma, which means that investigative quality of the mind which examines, which explores just how the elements of the mind work. Don’t be afraid to use the mind in that way, to investigate. But not with words, not with thoughts, not with concepts. Try to get a feel, a sense of the process of consciousness happening together with the object. This experience brings freedom from identification with the observer. Insight comes from the realization that observation is going on without an observer, witnessing without a witness.
From The Experience of Insight by Joseph Goldstein.
===
Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His books include A Heart Full of Peace, One Dharma: The Emerging Western Buddhism, and Mindfulness: A Practical Guide to Awakening.
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Yamaka Vagga
The Twin Verses
6. Pare ca na vijananti
mayamettha yamamase
Ye ca tattha vijananti
tato sammanti medhaga.
QUARRELS CEASE THROUGH RIGHT THINKING
6. The others know not that in this quarrel we perish; those of them who realize it, have their quarrels calmed thereby.
Story
A trivial incident led to an unfortunate dispute amongst the monks in the city of Kosambi. The quarrelsome monks did not listen even to the Buddha. In the end the Buddha retired to a forest and spent the rainy season there. Owing to pressure brought on them by the laity, the monks approached the Buddha and, imploring His pardon, invited Him to the city. The Buddha then admonished them.
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The Twin Verses
6. Pare ca na vijananti
mayamettha yamamase
Ye ca tattha vijananti
tato sammanti medhaga.
QUARRELS CEASE THROUGH RIGHT THINKING
6. The others know not that in this quarrel we perish; those of them who realize it, have their quarrels calmed thereby.
Story
A trivial incident led to an unfortunate dispute amongst the monks in the city of Kosambi. The quarrelsome monks did not listen even to the Buddha. In the end the Buddha retired to a forest and spent the rainy season there. Owing to pressure brought on them by the laity, the monks approached the Buddha and, imploring His pardon, invited Him to the city. The Buddha then admonished them.
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Forwarded from Words of the Buddha
Sanghanussati Bhavana is the recollection on the qualities of the community of Ariya sangha.
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
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Positive Response: How to Meet Evil With Good
By Acharya Buddharakkhita
Free download here:
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Positive Response: How to Meet Evil With Good
By Acharya Buddharakkhita
Free download here:
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Free Buddha Dharma ebook
Positive Response: How to Meet Evil With Good
By Acharya Buddharakkhita
This booklet contains a collection of short suttas spoken by the Buddha and a passage from the Visuddhimagga, each preceded by a brief introduction by the translator. The unifying theme of these pieces may be called a positive response in dealing with provocative people and situations. The texts set forth practical techniques taught by the Buddha for overcoming resentment, hatred and other such pollutants, and for cultivating such elevating mental qualities as good will, amity and compassion. For anyone intent on spiritual development these practical instructions will help to cleanse the mind and to unfold its great hidden potentials.
Free download here:
https://www.accesstoinsight.org/lib/authors/buddharakkhita/bl109.pdf
===
Positive Response: How to Meet Evil With Good
By Acharya Buddharakkhita
This booklet contains a collection of short suttas spoken by the Buddha and a passage from the Visuddhimagga, each preceded by a brief introduction by the translator. The unifying theme of these pieces may be called a positive response in dealing with provocative people and situations. The texts set forth practical techniques taught by the Buddha for overcoming resentment, hatred and other such pollutants, and for cultivating such elevating mental qualities as good will, amity and compassion. For anyone intent on spiritual development these practical instructions will help to cleanse the mind and to unfold its great hidden potentials.
Free download here:
https://www.accesstoinsight.org/lib/authors/buddharakkhita/bl109.pdf
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Forwarded from Words of the Buddha
Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Gracious One was instructing, rousing, enthusing, and cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear.
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
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Yamaka Vagga
The Twin Verses
7. Subhanupassim viharantam
indriyesu asamvutam
Bhojanamhi amattannum
kusitam hinaviriyam
Tam ve pasahati maro
vato rukkham'va dubbalam.
8. Asubhanupassim viharantam
indriyesu susamvutam
Bhojanamhi ca mattannum
saddham araddhaviriyam
Tam ve nappasahati maro
vato selam'va pabbatam.
THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG
7. Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara overthrows, as the wind (overthrows) a weak tree.
8. Whoever lives contemplating "the Impurities", with senses restrained, in food moderate, full of faith, full of sustained energy, him Mara overthrows not, as the wind (does not overthrow) a rocky mountain.
Story
Two brothers became monks, the elder by conviction and the younger without any faith. The faithless younger monk, constantly thinking of material pleasures, succumbed to the temptations of his former wives and left the Order. The devout elder monk strove hard and attained Arahantship. His former wives tried to entrap him but failed.
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The Twin Verses
7. Subhanupassim viharantam
indriyesu asamvutam
Bhojanamhi amattannum
kusitam hinaviriyam
Tam ve pasahati maro
vato rukkham'va dubbalam.
8. Asubhanupassim viharantam
indriyesu susamvutam
Bhojanamhi ca mattannum
saddham araddhaviriyam
Tam ve nappasahati maro
vato selam'va pabbatam.
THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG
7. Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara overthrows, as the wind (overthrows) a weak tree.
8. Whoever lives contemplating "the Impurities", with senses restrained, in food moderate, full of faith, full of sustained energy, him Mara overthrows not, as the wind (does not overthrow) a rocky mountain.
Story
Two brothers became monks, the elder by conviction and the younger without any faith. The faithless younger monk, constantly thinking of material pleasures, succumbed to the temptations of his former wives and left the Order. The devout elder monk strove hard and attained Arahantship. His former wives tried to entrap him but failed.
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Yamaka Vagga
The Twin Verses
9. Anikkasavo kasavam
yo vattham paridahessati
Apeto damasaccena
na so kasavam arahati.
10. Yo ca vantakasav'assa
silesu susamahito
Upeto damasaccena
sa ve kasavam arahati.
THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE
9. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, is not worthy of it.
10. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
Story
On a majority vote people presented a costly robe to the Venerable Devadatta, in Preference to the Venerable Sariputta, the first chief disciple of the Buddha. Some devout followers, seeing him wearing it, remarked that he was not worthy of it. Buddha pointed out that in a previous birth too he had done likewise and explained who was worthy of wearing the emblem of the saintly disciples.
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The Twin Verses
9. Anikkasavo kasavam
yo vattham paridahessati
Apeto damasaccena
na so kasavam arahati.
10. Yo ca vantakasav'assa
silesu susamahito
Upeto damasaccena
sa ve kasavam arahati.
THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE
9. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, is not worthy of it.
10. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
Story
On a majority vote people presented a costly robe to the Venerable Devadatta, in Preference to the Venerable Sariputta, the first chief disciple of the Buddha. Some devout followers, seeing him wearing it, remarked that he was not worthy of it. Buddha pointed out that in a previous birth too he had done likewise and explained who was worthy of wearing the emblem of the saintly disciples.
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
To Eat or Not To Eat Meat, A Buddhist Reflection
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/2020/10/27/to-eat-or-not-to-eat-meat-a-buddhist-reflection/
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To Eat or Not To Eat Meat, A Buddhist Reflection
By Bhante Shravasti Dhammika
Free download available:
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
To Eat or Not To Eat Meat, A Buddhist Reflection
By Bhante Shravasti Dhammika
An issue that has long divided Buddhists is whether or not meat-eating is consistent with the Dhamma, the teachings of the Buddha. Both ancient and modern scholars have debated the matter, sometimes with considerable rancour. In this book a well-known Buddhist monk revisits the various arguments for and against meat-eating and examines them from a very different perspective. In doing so he also dispels several common misconceptions about Buddhism, highlights some rarely discussed problems associated with being vegetarian, and details some of the good reasons for becoming one. This book will make you look at Buddhism very differently. It might make you look at your next meal very differently too.
Free download available:
https://budblooms.org/2020/10/27/to-eat-or-not-to-eat-meat-a-buddhist-reflection/
===
To Eat or Not To Eat Meat, A Buddhist Reflection
By Bhante Shravasti Dhammika
An issue that has long divided Buddhists is whether or not meat-eating is consistent with the Dhamma, the teachings of the Buddha. Both ancient and modern scholars have debated the matter, sometimes with considerable rancour. In this book a well-known Buddhist monk revisits the various arguments for and against meat-eating and examines them from a very different perspective. In doing so he also dispels several common misconceptions about Buddhism, highlights some rarely discussed problems associated with being vegetarian, and details some of the good reasons for becoming one. This book will make you look at Buddhism very differently. It might make you look at your next meal very differently too.
Free download available:
https://budblooms.org/2020/10/27/to-eat-or-not-to-eat-meat-a-buddhist-reflection/
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Forwarded from Words of the Buddha
Buddhanussati, one of the four protective meditation, is recollections of the qualities of the Buddha, namely, araham (the perfect one who has eliminated all the defilements, or someone who has reached the state of great purity and perfection), Sammasambuddho (fully enlightened), Vijjacarana-sampanno (impeccable in conduct and understanding), Sugato (well farer), Lokavidu (the knower of the worlds), Anuttaro purisadamma-sarathi (who is unrivalled in taming those who are untamed), Sattha deva-manussanam (teacher of gods and humans), buddho (awake) and bhagava (the Blessed One).
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Yamaka Vagga
The Twin Verses
11. Asare sâramatino
sare casaradassino
Te saram nadhigacchanti
micchasamkappagocara.
12. Saran ca sarato natva
asaran ca asarato
Te saram nadhigacchanti
samma samkappagocara.
RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH
11. In the unessential they imagine the essential, in the essential they see the unessential - they who entertain (such) wrong thoughts never realize the essence.
12. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts realize the essence.
Story
The Venerable Sariputta and Moggallana mentioned to the Buddha that they could not persuade their former teacher to see the Buddha and hear His Dhamma as he was attached to his followers. The Buddha then explained the difference between those who think rightly and those who think wrongly and the inevitable results of such thinking.
13. Yatha'garam ducchannam
vutthi samativijjhati
Evam abhavitam cittam
rago samativijjhati.
14. Yatha'garam succhannam
vutthi na samativijjhati
Evam subhavitam cittam
rago na samativijjhati.
LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED
13. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.
14. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
Story
Prince Nanda, the step-brother of the Buddha, was admitted by the Buddha into the Order on his wedding day. As he was constantly thinking of his bride-elect instead of meditating the Buddha employed an effective means whereby the Venerable Nanda renounced his former lustful thoughts and attained Arahantship. The Buddha compared his former state of mind to an ill-thatched house and his changed pure mental state to a well-thatched house.
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The Twin Verses
11. Asare sâramatino
sare casaradassino
Te saram nadhigacchanti
micchasamkappagocara.
12. Saran ca sarato natva
asaran ca asarato
Te saram nadhigacchanti
samma samkappagocara.
RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH
11. In the unessential they imagine the essential, in the essential they see the unessential - they who entertain (such) wrong thoughts never realize the essence.
12. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts realize the essence.
Story
The Venerable Sariputta and Moggallana mentioned to the Buddha that they could not persuade their former teacher to see the Buddha and hear His Dhamma as he was attached to his followers. The Buddha then explained the difference between those who think rightly and those who think wrongly and the inevitable results of such thinking.
13. Yatha'garam ducchannam
vutthi samativijjhati
Evam abhavitam cittam
rago samativijjhati.
14. Yatha'garam succhannam
vutthi na samativijjhati
Evam subhavitam cittam
rago na samativijjhati.
LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED
13. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.
14. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
Story
Prince Nanda, the step-brother of the Buddha, was admitted by the Buddha into the Order on his wedding day. As he was constantly thinking of his bride-elect instead of meditating the Buddha employed an effective means whereby the Venerable Nanda renounced his former lustful thoughts and attained Arahantship. The Buddha compared his former state of mind to an ill-thatched house and his changed pure mental state to a well-thatched house.
===
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